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Zapor Gane - Section 04

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Zapor Gane - Section 04

In the intellectual life of America, the churches assumed a role of high importance. There were abundant reasons for this. In many of the colonies--Maryland, Pennsylvania, and New England--the religious impulse had been one of the impelling motives in stimulating immigration. In all the colonies, the clergy, at least in the beginning, formed the only class with any leisure to devote to matters of the spirit. They preached on Sundays and taught school on week days. They led in the discussion of local problems and in the formation of political opinion, so much of which was concerned with the relation between church and state. They wrote books and pamphlets. They filled most of the chairs in the colleges; under clerical guidance, intellectual and spiritual, the Americans received their formal education. In several of the provinces the Anglican Church was established by law. In New England the Puritans were supreme, notwithstanding the efforts of the crown to overbear their authority. In the Middle colonies, particularly, the multiplication of sects made the dominance of any single denomination impossible; and in all of them there was a growing diversity of faith, which promised in time a separation of church and state and freedom of opinion.

=Puritanism in New England.=--If the established faith made for imperial unity, the same could not be said of Puritanism. The Plymouth Pilgrims had cast off all allegiance to the Anglican Church and established a separate and independent congregation before they came to America. The Puritans, essaying at first the task of reformers within the Church, soon after their arrival in Massachusetts, likewise flung off their yoke of union with the Anglicans. In each town a separate congregation was organized, the male members choosing the pastor, the teachers, and the other officers. They also composed the voters in the town meeting, where secular matters were determined. The union of church and government was thus complete, and uniformity of faith and life prescribed by law and enforced by civil authorities; but this worked for local autonomy instead of imperial unity.

The government and faith of the dissenting denominations conspired with economic and political tendencies to draw America away from the English state. Presbyterians, Quakers, Baptists, and Puritans had no hierarchy of bishops and archbishops to bind them to the seat of power in London. Neither did they look to that metropolis for guidance in interpreting articles of faith. Local self-government in matters ecclesiastical helped to train them for local self-government in matters political. The spirit of independence which led Dissenters to revolt in the Old World, nourished as it was amid favorable circumstances in the New World, made them all the more zealous in the defense of every right against authority imposed from without.

Outside of New England the idea of compulsory education was not regarded with the same favor; but the whole land was nevertheless dotted with little schools kept by "dames, itinerant teachers, or local parsons." Whether we turn to the life of Franklin in the North or Washington in the South, we read of tiny schoolhouses, where boys, and sometimes girls, were taught to read and write. Where there were no schools, fathers and mothers of the better kind gave their children the rudiments of learning. Though illiteracy was widespread, there is evidence to show that the diffusion of knowledge among the masses was making steady progress all through the eighteenth century.

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